What does it mean to be an avatar? Or should we say to ‘have’ an avatar? And what is an avatar: the thumbnail on a Twitter of Facebook account? The 3D characters in World of Warcraft or in Second Life? The textual description of a character in a text-only roleplaying environment?
In a comment on ‘The Metaverse is dead, long live shared creative spaces’, Caliburn Susanto says:
There are those of us (definitely a minority) who acclimate quickly to enjoying the 3-D online environment AS an avatar (as opposed to USING an avatar). Some people â€” the â€œniche marketâ€ everyone speaks of â€” have a Gestalt moment early on when the avatar stops being â€œitâ€ (a cursor with arms and legs) and becomes â€œme.â€ From that point forward the humanity comes through and immersion becomes possible. The personâ€™s character and emotions flow through his or her individualized puppet and the environment stops being a game (for lack of a better term) and becomes a place, a world. For most people (and Iâ€™ve tried with friends and acquaintances with very little success!) such immersion is foreign and even unpleasant.
I have the feeling that representation of self in digital environments is important – but how to learn more about it? One way to study this could be ethnography, so I bought Ethnography and Virtual Worlds, by Tom Boellstorff, Bonnie Nardi, Celia Pearce and T.L. Taylor.
The publishers at Princeton University Press say this is a concise, comprehensive, and practical guide for students, teachers, designers, and scholars interested in using ethnographic methods to study online virtual worlds, including both game and nongame environments.
The focus of the handbook is on ‘virtual worlds’, meaning:
– places that have a sense of worldliness
– multi-user (shared environments, synchronous communication and interaction)
– persistent (they continue to exist also when players log off)
– allowing players to embody themselves (usually as avatars)
Which means that for instance Facebook is not a virtual world, because of the lack of worldliness and embodiment (even though in Facebook or linked to Facebook there are virtual worlds). So a possible tension is that the results of research in for instance Second Life are only relevant to that particular environment (or maybe even relevant to specific communities in that world). So will such research learn us something about for instance online collaborative learning on forums and blogs, rather than in a virtual world as defined above?
Chapter One, Why this Handbook, concludes by saying:
Many of the many contributions of virtual world ethnography is to broaden this conversation by showing how forms of technologically mediated sociality shape and are shaped by the contemporary context.
Which sounds nice, but the question remains: will data about how people use avatars in World of Warcraft learn us something beyond World of Warcraft? If I find out, I’ll post it here – and don’t hesitate sharing your experiences in this regard!